King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page




Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business



  • PARALLEL HISTORY BIBLE - Psalms 37:26


    CHAPTERS: Psalms 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Psalms 36:26

    ολην 3650 την 3588 ημεραν 2250 ελεα και 2532 δανειζει και 2532 το 3588 σπερμα 4690 αυτου 847 εις 1519 ευλογιαν 2129 εσται 2071 5704

    Douay Rheims Bible

    He sheweth mercy, and lendeth all the
    day long; and his seed shall be in blessing.

    King James Bible - Psalms 37:26

    He is ever merciful, and lendeth; and his seed is blessed.

    World English Bible

    All
    day long he deals graciously, and lends. His seed is blessed.

    World Wide Bible Resources


    Psalms 36:26

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 v.ii.x Pg 12
    Ps. vii. 4.

    Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. <index subject1="Example of Christ" title="54" id="v.ii.x-p12.2"/>And let us imitate the Lord, “who, when He was reviled, reviled not again;”564

    564


    Anf-03 iv.ix.x Pg 7
    Ps. xxxv. (xxxiv. in LXX.) 12.

    and, “What I had not seized I was then paying in full;”1318

    1318


    Npnf-201 iii.xv.ix Pg 24


    Npnf-201 iv.vi.i.xxxviii Pg 12


    Anf-02 vi.iv.v.xiv Pg 72.1


    Anf-02 vi.iv.v.xiv Pg 109.1


    Anf-02 vi.ii.viii Pg 17.1


    Anf-03 v.iv.ii.iv Pg 3
    Isa. xl. 18; 25.

    Human circumstances may perhaps be compared with divine ones, but they may not be with GodGod is one thing, and what belongs to God is another thing. Once more:2371

    2371 Denique.

    you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged2372

    2372 Excidet.

    from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails2373

    2373 Amittitur. “Tertullian” (who thinks lightly of the analogy of earthly monarchs) “ought rather to have contended that the illustration strengthened his argument.  In each kingdom there is only one supreme power; but the universe is God’s kingdom: there is therefore only one supreme power in the universe.”— Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2.

    in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others)2374

    2374 Scilicet.

    who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks2375

    2375 Graduum.

    to Him) the very summit,2376

    2376 Culmen.

    as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty2377

    2377 Minutalibus regnis.

    prerogatives of royalty, so to say, they be brought on all points2378

    2378 Undique.

    into such a comparison with one another as shall make it clear which of them is superior in the essential features2379

    2379 Substantiis.

    and powers of royalty, it must needs follow that the supreme majesty will redound2380

    2380 Eliquetur.

    to one alone,—all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power.


    Anf-02 vi.iv.v.xiv Pg 72.1


    Anf-02 vi.iv.v.xiv Pg 109.1


    Anf-03 v.iv.ii.iv Pg 3
    Isa. xl. 18; 25.

    Human circumstances may perhaps be compared with divine ones, but they may not be with GodGod is one thing, and what belongs to God is another thing. Once more:2371

    2371 Denique.

    you who apply the example of a king, as a great supreme, take care that you can use it properly. For although a king is supreme on his throne next to God, he is still inferior to God; and when he is compared with God, he will be dislodged2372

    2372 Excidet.

    from that great supremacy which is transferred to God. Now, this being the case, how will you employ in a comparison with God an object as your example, which fails2373

    2373 Amittitur. “Tertullian” (who thinks lightly of the analogy of earthly monarchs) “ought rather to have contended that the illustration strengthened his argument.  In each kingdom there is only one supreme power; but the universe is God’s kingdom: there is therefore only one supreme power in the universe.”— Bp. Kaye, On the Writings of Tertullian, Third edition, p. 453, note 2.

    in all the purposes which belong to a comparison? Why, when supreme power among kings cannot evidently be multifarious, but only unique and singular, is an exception made in the case of Him (of all others)2374

    2374 Scilicet.

    who is King of kings, and (from the exceeding greatness of His power, and the subjection of all other ranks2375

    2375 Graduum.

    to Him) the very summit,2376

    2376 Culmen.

    as it were, of dominion? But even in the case of rulers of that other form of government, where they one by one preside in a union of authority, if with their petty2377

    2377 Minutalibus regnis.

    prerogatives of royalty, so to say, they be brought on all points2378

    2378 Undique.

    into such a comparison with one another as shall make it clear which of them is superior in the essential features2379

    2379 Substantiis.

    and powers of royalty, it must needs follow that the supreme majesty will redound2380

    2380 Eliquetur.

    to one alone,—all the others being gradually, by the issue of the comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the comparison, be conceded to one of the two; because it is clear from his own superiority that he is the supreme, his rival being now vanquished, and proved to be not the greater, however great. Now, from this failure of his rival, the other is unique in power, possessing a certain solitude, as it were, in his singular pre-eminence. The inevitable conclusion at which we arrive, then, on this point is this: either we must deny that God is the great Supreme, which no wise man will allow himself to do; or say that God has no one else with whom to share His power.


    Anf-03 iv.ix.i Pg 12
    This promise may be said to have been given “to Abraham,” because (of course) he was still living at the time; as we see by comparing Gen. xxi. 5 with xxv. 7 and 26. See, too, Heb. xi. 9.

    out of the womb of Rebecca “two peoples and two nations were about to proceed,”1131

    1131 Or, “nor did He make, by grace, a distinction.”

    —of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace.  For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace1132

    1132 Or, “nor did He make, by grace, a distinction.”

    make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”1133

    1133


    Anf-01 vi.ii.xiii Pg 3
    Gen. xxv. 21.

    Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, “Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the elder shall serve the younger.”1632

    1632


    Anf-03 iv.ix.i Pg 15
    See Gen. xxv. 21–23, especially in the LXX.; and comp. Rom. ix. 10–13.

    Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world1134

    1134 Sæculi.

    attained the knowledge of divine mercy:  beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”1135

    1135


    Anf-01 viii.ii.liii Pg 2
    Isa. liv. 1.

    For all the Gentiles were “desolate” of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: “Except the Lord had left us a seed, we should have been as Sodom and Gomorrah.”1880

    1880


    Anf-01 ix.ii.xi Pg 15
    Isa. liv. 1; Gal. iv. 27.

    For in reference to these points, and others of a like nature, the apostle exclaims: “Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!”2798

    2798


    Anf-02 vi.ii.i Pg 30.1


    Anf-02 vi.iv.ii.vi Pg 10.1


    Anf-01 ix.vii.xxxv Pg 21
    Isa. liv. 11–14.

    And yet again does he say the same thing: “Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”4764

    4764


    Npnf-201 iii.xvi.iv Pg 157


    Anf-03 v.iv.v.xvi Pg 35
    Deut. xv. 7, 8.

    Loans are not usually given, except to such as ask for them. On this subject of lending,4068

    4068 De fenore.

    however, more hereafter.4069

    4069 Below, in the next chapter.

    Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

    4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

    For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

    4071 Prior ea.

    which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

    4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

    upon strangers? Since, however, the second step4073

    4073 Gradus.

    in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

    4074 Cujus non extitit primus.

    Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

    4075 In proximos.

    intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

    4076 Sacramentum.

    was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077

    4077


    Treasury of Scriptural Knowledge, Chapter 36

    VERSE 	(26) - 

    :21; 112:5,9 De 15:8-10 Mt 5:7 Lu 6:35-38


    PARALLEL VERSE BIBLE

    God Rules.NET